John R. Hibbing and Elizabeth Theiss-Morse write: Donald Trump’s candidacy – or more to the point, his substantial and sustained public support — has surprised almost every observer of American politics. Social scientists and pundits note that Trump appeals to populists, nativists, ethnocentrists, anti-intellectuals and authoritarians, not to mention angry and disaffected white males with little education.

But few have noticed another side of Trump’s supporters. A surprising number of Americans feel dismissive about such core features of democratic government as deliberation, compromise and decision-making by elected, accountable officials. They believe that governing is (or should be) simple, and best undertaken by a few smart, capable people who are not overtly self-interested and can solve challenging issues without boring discussions and unsatisfying compromises.

Because that’s just what Trump promises, his candidacy is attracting those who think someone should just walk in and get it done. His message is that our country’s problems are straightforward. All we need is to get “great people, really great people” to solve them. No muss, no fuss, no need to hear or take seriously opposing viewpoints. Trump’s straight-talking, unfiltered, shoot-from-the-hip style promises a leader who will take action – instead of working toward a consensus among competing interests. That sounds perfect to the millions of Americans who are just as impatient with standard democratic procedures. [Continue reading…]

Andrew Sullivan writes: As this dystopian election campaign has unfolded, my mind keeps being tugged by a passage in Plato’s Republic. It has unsettled — even surprised — me from the moment I first read it in graduate school. The passage is from the part of the dialogue where Socrates and his friends are talking about the nature of different political systems, how they change over time, and how one can slowly evolve into another. And Socrates seemed pretty clear on one sobering point: that “tyranny is probably established out of no other regime than democracy.” What did Plato mean by that? Democracy, for him, I discovered, was a political system of maximal freedom and equality, where every lifestyle is allowed and public offices are filled by a lottery. And the longer a democracy lasted, Plato argued, the more democratic it would become. Its freedoms would multiply; its equality spread. Deference to any sort of authority would wither; tolerance of any kind of inequality would come under intense threat; and multiculturalism and sexual freedom would create a city or a country like “a many-colored cloak decorated in all hues.”

This rainbow-flag polity, Plato argues, is, for many people, the fairest of regimes. The freedom in that democracy has to be experienced to be believed — with shame and privilege in particular emerging over time as anathema. But it is inherently unstable. As the authority of elites fades, as Establishment values cede to popular ones, views and identities can become so magnificently diverse as to be mutually uncomprehending. And when all the barriers to equality, formal and informal, have been removed; when everyone is equal; when elites are despised and full license is established to do “whatever one wants,” you arrive at what might be called late-stage democracy. There is no kowtowing to authority here, let alone to political experience or expertise.

The very rich come under attack, as inequality becomes increasingly intolerable. Patriarchy is also dismantled: “We almost forgot to mention the extent of the law of equality and of freedom in the relations of women with men and men with women.” Family hierarchies are inverted: “A father habituates himself to be like his child and fear his sons, and a son habituates himself to be like his father and to have no shame before or fear of his parents.” In classrooms, “as the teacher … is frightened of the pupils and fawns on them, so the students make light of their teachers.” Animals are regarded as equal to humans; the rich mingle freely with the poor in the streets and try to blend in. The foreigner is equal to the citizen.

And it is when a democracy has ripened as fully as this, Plato argues, that a would-be tyrant will often seize his moment. [Continue reading…]